The Bhagavad Gita is an ancient, epic poem, apart of the larger text called the Mahābhārata, that features the conversation between Arjuna, a warrior, and Krishna, the charioteer, prior to a battle. An expression of God, Krishna helps Arjuna to understand the role he is going to play in the upcoming assault. Affirming his true form, Krishna explains to Arjuna how he has to learn his dharma in relation to the commitments he has spiritually. From 1947 to 1948 the Universal Declaration of Human Rights (UDHR) was drafted. The previous failure that was the League of Nations was unsuccessful in stopping Adolf Hitler’s takeover of Rhineland; therefore, people wanted to see human rights movement that had validity and was more effective than the League of Nations. Due to all of the horrendous crimes that occurred during the Second World War, people were eagerly and aggressively pursuing …show more content…
At the core, education as displayed in the Bhagavad Gita and the UDHR are similar. According to scholar Ghimire, the basis of the Bhagavad Gita are “knowledge, wisdom, action, and devotion,” which are rooted in education. In relation to the UDHR, the right to education includes the strengthening of knowledge regarding respecting human rights and the fundamental freedoms allotted to all persons. As well, the right to education is directed towards to full development of the person. According to the Bhagavad Gita, the state of constant wisdom is achieved through condition of knowledge. This state is discovered when opposing experiences such as achievement and failure or profit and loss are viewed as equals. This is noted in the following quote from the Bhagavad Gita (2.58): “When a person [drew] in the senses from the sense-objects in every sphere, like a tortoise [pulled] in its limbs, that one’s wisdom [stood] firm.” In the UDHR, the state of constant wisdom is related to the development of the person through
Education holds power over determining one’s class. Knowledge and refinement can set one individual apart from another who lacks the qualities of successful individuals. Finances and opportunities distinguish class meaning the lower class has difficulty in obtaining the same conditions of the upper class. Education ultimately dictates success and power in society. Education is taken for granted and should be recognized for the significance it possesses.
Hinduism focuses on liberation from the realm of samsara, the cycle of rebirth and death, while Confucianism focuses on the Dao, the correct way to act for society, and ren, or benevolence. Both religions have religious texts that reflect these ideals, the Bhagavad-Gita belonging to Hinduism, and the Analects belonging to Confucianism. While these two texts originate from two distinct religions, the two have some similarities and differences. Both the Bhagavad-Gita and the Analects address the proper way for one to act; however, they differ when it comes to heaven and the main concern of each text. The main concern of the Bhagavad-Gita is a personal journey, achieving moksa through devotion to Brahman, and the main concern of the Analects is a communal journey, maintaining social propriety through the five relationships.
A large amount of ancient texts contain themes relating to violence, power, and war, while others, such as The Bhagavad Gita and Confucius’ Analects, focus on individual and collective development through a series of selfless acts. The two texts provide an in-depth system of duties and learning created to provide direction for the betterment of the self, as well as society as a whole. The Bhagavad Gita places a greater focus on the duties of individuals that must be fulfilled to achieve an enlightened state with the divine forces. Contradictory consequences are presented for those who choose to act in an egotistical manner and deny their duties. Confucius’ Analects, on the other hand, places its main focus on collective development and responsibility
Human rights to education are important to the right to a fair education. Article 26.2 which explains the human right to equality in education and states that (1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. (2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. (3) Parents have a prior right to choose the kind of education that shall be given to their children.
In Rene Trujillo's book "Human Rights in the 'Age of Discovery,'" the introduction explains the Universal Declaration of Human Rights. The Declaration was adopted in 1948 by the United Nations and was ratified by 48 nations. Eleanor Roosevelt was the chair of the commission that wrote it and represented the United States in the United Nations. Most national constitutions incorporate some of the Declaration's principles and human rights organizations think of the Declaration as a kind of constitution, stating rights and freedoms.
The Universal Declaration of Human Rights, which was adopted by the UN General Assembly on 10 December 1948, was the result of the experience of the Second World War. With the end of that war, and the creation of the United Nations, the international community vowed never again to allow atrocities like those of that conflict happen again. Everyone has the right to freedom of thought, conscience and rel...
The Bhagavad-Gita teaches many things, and amongst these, morality and moral law are developed for the Hindu religion. What Krishna, the primary Hindu god, declares in this somewhat epic poem to be the "basis of good in this world" (stanza 3, pg. 620 of text) is for people to take action. Action, as he goes on to state, is within the very nature of our beings to do. Krishna even states that "without action you even fail to sustain your own body" (stanza 8, pg. 620 of text). Thus, Krishna feels that action is very important and key. To take this concept as a relation to ethics, Krishna tells Arjuna, the warrior he is talking to in this poem, that "Action imprisons the world unless it is done as sacrifice; freed from attachment, Arjuna, perform action as sacrifice!" (stanza 9, pg. 620 of text). Thus, Krishna is prescribing that, in order for an action to be considered good, the good that he already declared to be the basis of all good in the world, one must detach himself from the action being performed and perform the action sacrificially. The detachment aspect is incredibly important to Krishna, for he proclaims that in "performing action with detachment, one achieves supreme good" (stanza 19, pg 620 of text). By doing this, Krishna believes that the world is preserved, for other people will follow the warrior's actions and imitate them in their own lives. A leader, such as a warrior or king, "sets the standard for the world to follow" (stanza 21, pg. 621 of text), as Krishna says and thus must take whatever action is necessary for the world to not be destroyed, to set examples of goodness and right in his own actions. By separating himself from these actions, thus becoming detached, he can achieve this. Another main reason that Krishna feels detachment is necessary is this: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad-Gita 2.47). Thus, so long as one does not profit from his own actions, the action itself is good. And, this is Krishna's prescription for leading a life of morality and duty is the moral law to follow in order to achieve this.
Human rights, specially those belonging to the first generation, as they are expressed in "The Universal Declaration of Human Rights" of December, 10th, 1948, are the end product of a long...
An education is something that one can keep for a lifetime. Acquiring a good education can affect one’s personal life, one’s community, and one’s entire generation.
There is no one single definition for what education really is. Experts and scholars from the beginning have viewed and commented about education in different ways. The definition mostly agreed upon was that education is an acquisition or passing of skills, behavior or knowledge from an institution to another. This institution can either be a person, a school, a family or even the society. If we go in the ancient meaning and the ideology of education, it means to lead out of ignorance. In other words, education or knowledge in this sense was light and education brought the person out of the dark. The purpose and ideology of education is therefore to bring out the potential of a person and pass on knowledge
Education is the key that allows people to move up in the world, seek better jobs, and ultimately succeed fully in life. Education is very important, and no one should be deprived of it. The right to an education is one of the human natural rights which every person should have from youth to when they are old. Human natural rights are fundamental privileges acquire from the rational nature of man and the natural moral. Right to an education is an inalienable right for it cannot be renounced or transferred because it is necessary for the fulfillment of one’s primitive obligation.
Social institutions are an important element in the structure of human societies. They provide a structure for behavior in a particular part of social life. The five major social institutions in large societies are family, education, religion, politics, and economics. While each institution does deal with a different aspect of life, they are interrelated and intersect often in the course of daily life. For example, for schools to be able to exist they rely on funding from the government. This is an intersection between politics and education. Social institutions affect individual lives through other aspects of society such as culture, socialization, social stratification, and deviance. This paper will focus on the social institution of education, and how it affects individual lives through socialization, deviance, and social stratification.
Education is a elemental human right and essential for all other human rights. It is a powerful tool by which socially and economically marginalized children and adults can lift themselves out of poverty. It also consists of the right to freedom of education. Freedom of education is the right given to human beings to have access to the education of their preference without any constrictions. Right to education is a human right recognized by the United Nations. It includes the entire compulsion to eliminate inequity at all levels of the educational system.
Education is man’s most valuable possession: it is the concept through which one’s love for learning stems, and the equipment used to pave an individual’s path to success. Although easily influenced by the opinions of others, education is one of the few concepts that neither internal nor external stress can strip from our being. The future of our society lies in the hands of our educators; the values and morals instilled by such figures govern the actions of the earth’s people.
In our culture today, there is a huge emphasis on education, especially higher education. Society basically says the more educated you are, the better off you are. That is pretty much true if you live by the means of society. The basic idea that education, especially a college education, is something that people should pursue even into their adult years is not by any means a new idea.